The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.
Wayòm nò a ak wayòm sid la te gaye anba endiyasyon Bondye pandan de mil senksan ven (2,520) ane, kòm akonplisman alyans ki te kraze a nan Levitik ven-senk ak ven-sis. Karannsis ane ki te genyen ant konklizyon premye ak dènye endiyasyon yo te reprezante rasanbleman de wayòm sa yo pou vin yon sèl wayòm Izrayèl espirityèl modèn nan ane 1844. Rasanbleman de nasyon sa yo te reprezante pa de bwa yo Ezequyèl te mete ansanm, ansanm ak de bwa vèv Zarèfat la te ranmase nan istwa Eli a. Nan 22 oktòb 1844, istwa pwofetik wayòm nò a ak wayòm sid la te rive nan konklizyon li, epi lè li te fè sa, li te repete istwa kòmansman de wayòm sa yo.
Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.
Jérabòam te etabli yon sistèm adorasyon fo nan wayòm nò a pou anpeche sijè li yo vwayaje al Jida pou yo adore Bondye nan sanktyè ki Jerizalèm nan.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Epi Jowoboram di nan kè li: Koulye a, wayòm nan pral tounen nan kay David la. Si pèp sa a monte pou al ofri sakrifis nan kay Senyè a, lavil Jerizalèm, lè sa a kè pèp sa a pral tounen ankò bay mèt yo a, bay Woboram, wa Jida a; y ap touye m, epi y ap tounen ankò kote Woboram, wa Jida a. Se poutèt sa wa a pran konsèy, li fè de ti towo bèf an lò, epi li di yo: Li twòp pou nou monte Jerizalèm; gade bondye nou yo, Izrayèl, ki te fè nou soti nan peyi Lejip la. Li mete youn nan Betèl, epi lòt la li mete nan Dan. Bagay sa a vin tounen yon peche; paske pèp la al adore devan youn nan yo, jouk rive Dan. Li bati yon kay pou wo plas yo, epi li fè prèt pami pi ba klas pèp la, ki pa t soti nan pitit Levi yo. Jowoboram tabli yon fèt nan uityèm mwa a, nan kenzyèm jou mwa a, menm jan ak fèt ki te nan Jida a; epi li ofri sou lotèl la. Se konsa li fè nan Betèl, li sakrifye bay ti towo bèf li te fè yo; epi li mete nan Betèl prèt wo plas yo li te fè yo. Konsa li ofri sou lotèl li te fè nan Betèl la, nan kenzyèm jou uityèm mwa a, nan mwa li te envante nan pwòp kè pa li; epi li tabli yon fèt pou pitit Izrayèl yo; li ofri sou lotèl la, epi li boule lansan. 1 Wa 12:26–33.
His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.
Sistèm adorasyon li a te tipik de Katolik la (payanis la), paske, menm jan ak rebelyon Arawon an, li te tabli yon imaj pou bèt la e yon imaj de bèt la. De imaj ti towo bèf yo te fèt an lò, sa ki senbolize Babilòn. Yo te konsakre imaj yo bay bondye peyi Lejip yo, bondye Arawon te idantifye menm jan an tou, kòm “bondye ki te fè nou soti nan peyi Lejip la.” Li te bati de lotèl nan de vil, ki, lè yo konsidere yo ansanm, reprezante konbinezon legliz la (Betèl) ak leta a (Dann). Lotèl sa yo te fo kopi vrè lotèl la, ki se Kris la, menm jan Katolik la pretann li se reprezantan Kris la sou tè a. Li te leve yon prètriz kòripsyon, menm jan ak prèt Katolik yo. Li te chwazi yon jou pou sèvis adorasyon li a ki te ekspreseman diferan de jou nenpòt nan vrè fèt Bondye yo, konsa sa reprezante konfli ki genyen ant vrè jou adorasyon an ak fo jou adorasyon an.
In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.
Nan inogirasyon fo sistèm adorasyon li a, Bondye te voye yon pwofèt soti Jida pou reprimande sistèm adorasyon kontrefè li a.
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.
Epi, gade, yon nonm Bondye soti Jida pa pawòl Senyè a pou l ale Bètèl; epi Jewoboram te kanpe bò lotèl la pou l boule lansan. Epi li rele kont lotèl la dapre pawòl Senyè a, li di: O lotèl, lotèl, men sa Senyè a di: Gade, yon pitit gason pral fèt pou kay David la, Jozya se non li; epi sou ou li va ofri prèt wo plas yo ki boule lansan sou ou, e zo moun va boule sou ou. Epi menm jou sa a li bay yon siy, li di: Men siy Senyè a pale a: Gade, lotèl la va fann, epi sann ki sou li a va vide deyò. 1 Wa 13:1–3.
The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.
Pwofèt ki soti Jida a te pwoklame yon pwofesi an twa pati ki te idantifye nesans wa Jozyas nan lavni. Li te predi ke Jozyas t ap touye move prèt ki t ap sèvi bò lotèl fo a, e ke Jozyas t ap boule zo moun sou menm lotèl sa a. Li te bay Jewoboram tou yon siy, lè li te fè konnen lotèl Jewoboram nan t ap fann louvri epi sann yo t ap vide deyò. Tout bagay sa yo te akonpli dapre Pawòl Senyè a; men lè Jewoboram te tande pwoklamasyon pwofèt la, li te fache e li te chèche aji kont pwofèt la, men Bondye te gen kontwòl.
And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.
Epi sa, lè wa Jewoboram tande pawòl nonm Bondye a, ki te rele kont lotèl la nan Bètèl, li lonje men l soti bò lotèl la, li di: Mete men sou li. Men men li te lonje kont li a vin cheche, konsa li pa t kapab rale l tounen vin jwenn li ankò. Lotèl la menm fann, epi sann yo gaye soti sou lotèl la, dapre siy nonm Bondye a te bay pa pawòl Seyè a. 1 Wa 13:4, 5.
The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.
Siy la te akonpli imedyatman, epi men Jewoboram nan te vin paralize.
And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.
Wa wa a, li di nonm Bondye a konsa: Tanpri, sipliye fas Seyè a, Bondye pa ou la, epi lapriyè pou mwen, pou men mwen ka retounen vin jan li te ye ankò. Epi nonm Bondye a sipliye Seyè a, e men wa a retounen vin jan li te ye ankò, e li te vin menm jan li te ye anvan an. Epi wa a di nonm Bondye a: Vini lakay mwen, pran fòs ou ankò, epi m ap ba ou yon rekonpans. Men nonm Bondye a di wa a: Menm si ou ta ban mwen mwatye kay ou, mwen pa ta antre avèk ou, ni mwen pa ta manje pen ni bwè dlo nan kote sa a; paske se konsa li te kòmande m pa pawòl Seyè a, li te di: Pa manje pen, pa bwè dlo, ni pa tounen ankò pa menm chemen ou te vini an. Konsa li pati pa yon lòt chemen, epi li pa tounen pa chemen li te vini Betèl la. 1 Wa 13:6–10.
Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.
Jezi toujou montre fen yon bagay avèk kòmansman yon bagay; epi kòmansman wayòm nò a ak wayòm sid la nan ansyen Izrayèl literal la rive nan fen yo nan istwa kote de baton yo vin ini pou fè yon sèl baton, ki reprezante nasyon Izrayèl espirityèl modèn nan.
In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.
Nan listwa kote de baton yo te ini, yon pwosesis eprèv an twa etap te inisye nan tan lafen an an 1798. Toude baton yo (wayòm yo) t ap rasanble davans anvan efizyon Sentespri a nan Kri Minwi a. Nan premye desepsyon an nan prentan 1844 la, Pwotestan yo echwe nan pwosesis eprèv la e yo te vin pitit fi Katolik la, konsa yo te repete inogirasyon yon fo sistèm adorasyon, jan sa te deja prefigire pa Jewoboram.
The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.
Refòm Pwotestan an te yon travay Bondye te akonpli pou fè legliz ki nan dezè a soti anba sipèstisyon, tradisyon, ak koutim legliz Wòm nan. Depi nan tan Martin Luther, pi plis verite toujou te revele, ki idantifye fanm movèz vi Tir la kòm pa t anyen plis pase yon sistèm adorasyon payen ki kouvri avèk yon fo deklarasyon Krisyanis. Se te bi Senyè a pou fè pèp Li ki te prizonye soti nan fènwa, menm jan Li te fè lè pèp Li a te esklav ann Ejip. Li te delivre yo anba esklavaj Ejip la pou ba yo lalwa Li. Refi Pwotestan yo te fè pou yo suiv limyè k ap ogmante nan konesans ki te desele an 1798, te anpeche yo rekonèt lalwa a ak vrè travay Kris la nan tanp ki sen an an 1844.
Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.
Rejè yo te fè kont mesaj lè jijman an te rive a te make yo kòm pitit fi legliz Wòm nan, epi yo leve yon fo sistèm adorasyon ke Ekriti yo idantifye kòm fo pwofèt la (Pwotestantis aposta a). Millerit fidèl yo, ki te antre nan sanktyè a pa lafwa nan dat 22 oktòb 1844, te resevwa limyè twazyèm zanj lan epi yo te prezante yon repwòch kont fo sistèm adorasyon an ki fè konnen li se Pwotestan, pandan l ap kenbe sou tradisyon prensipal payanis la, sètadi adorasyon solèy la. Pwofèt ki soti nan Jida a te yon tip Adventis Millerit la k ap rekonèt epi k ap prezante mesaj twazyèm zanj lan ki te rive nan dat 22 oktòb 1844.
When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.
Lè Jewoboram te fè pwofèt la demann pou l vini lakay li pou l pran repo epi refè fòs li, pwofèt la te fè konnen enstriksyon presi Senyè a te ba li yo. Menm kòmandman sa a te bay Adventis milerit la tou. Kòmandman an se te pou yo pa retounen nan chemen yo te vini an, epi Adventis milerit la te soti nan denominasyon pwotestan yo. Yo te separe ak Pwotestan yo nan premye desepsyon an nan prentan 1844 la, epi Jeremi bay yon egzanp sou menm enstriksyon sa yo ki te deja bay pwofèt Jide a.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Pawòl ou yo te jwenn, epi mwen te manje yo; e pawòl ou te vin pou mwen lajwa ak kè kontan nan kè mwen; paske yo rele m pa non ou, O SENYÈ, Bondye tout lame yo. Mwen pa t chita nan asanble moun k ap pase nan betiz yo, ni mwen pa t rejwi; mwen te chita pou kont mwen poutèt men ou: paske ou te ranpli m ak endiyasyon. Poukisa doulè mwen pa janm fini, epi blesi mwen pa ka geri, li refize geri? Èske w ap vin pou mwen nèt tankou yon moun k ap bay manti, tankou dlo ki manke? Se poutèt sa, men sa SENYÈ a di: Si ou tounen, lè sa a m ap mennen ou tounen ankò, epi w ap kanpe devan mwen; e si ou separe sa ki presye a ak sa ki vye a, w ap tankou bouch mwen: se pou yo tounen vin jwenn ou; men ou menm, pa tounen vin jwenn yo. Epi m ap fè ou tounen pou pèp sa a tankou yon miray bwonz ki byen ranfòse: yo va goumen kont ou, men yo p ap genyen batay sou ou: paske mwen avèk ou pou m sove ou ak pou m delivre ou, se SENYÈ a ki di sa. E m ap delivre ou anba men mechan yo, e m ap rachte ou anba men moun terib yo. Jeremi 15:16–21.
At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.
Nan akonplisman pwofesi tan dezyèm Malè a, nan dat 11 out 1840, zanj vanyan an nan Revelasyon 10 desann avèk yon ti liv louvri nan men li, epi yo te di Jan pou l ale pran liv la epi manje li. Jeremi reprezante sila yo ki te manje ti liv la nan pwen sa a nan listwa a, e pawòl yo te dous tankou siwo myèl, paske yo te “lajwa ak rejwisans” “kè” li. Men, poutèt “men” Bondye, Jeremi te “ranpli” “ak endiyasyon,” li te “blese” e li te nan “doulè pèpetyèl.” Poutèt “men” Bondye, Jeremi te sijere ke Bondye te “pou” Jeremi “tankou yon mantè,” e tankou “dlo ki pa kenbe.” Seyè a te kenbe “men” li sou yon erè ki te nan kèk nan chif ki te sou tablo 1843 a.
Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.
Jeremi reprezante premye desepsyon Millerit yo, lè vizyon Abakik la te pran reta. Pou moun Jeremi reprezante yo, sa te parèt kòmsi mesaj la, ki prezante kòm “lapli,” te echwe. Men, Abakik te deklare: “paske vizyon an se ankò pou yon tan fikse; men nan fen an li pral pale, e li p ap bay manti: menm si li pran reta, tann li; paske li pral vini sètènman, li p ap pran reta.” Jeremi te panse Bondye te bay manti, e ke mesaj la (lapli) te echwe, men li te sèlman pran reta.
Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.
Lè sa a, Bondye te enstwi Jeremiya konsa: “si ou tounen, lè sa a m ap fè ou retounen ankò, e ou va kanpe devan mwen; epi si ou wete sa ki presye a nan sa ki vye a, ou va tankou bouch mwen: se pou yo tounen vin jwenn ou; men, pa fè ou menm tounen al jwenn yo.” Apre desepsyon an, Jeremiya te reprezante pèp Bondye a, ki dwe retounen nan sèvis Senyè a epi souke dekourajman ki te pwodui lè li te parèt kòmkwa mesaj la te echwe. Si Jeremiya ta satisfè egzijans yo te fikse yo, Bondye t ap pèmèt li vin pòtpawòl pa Li.
More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.
Sa ki pi enpòtan pou etid nou an nan moman sa a se sa Bondye te di Jeremi konsènan “asanbleman moun k ap pase nan rizib” yo ki t ap “rejwi” poutèt desepsyon li. Li te di Jeremi ke moun k ap pase nan rizib yo te ka retounen vin jwenn Jeremi, men li menm li pa t dwe janm retounen jwenn yo. Jeremi te reprezante sila yo ki te kanpe kont Pwotestan yo, ki te fèk chwazi retounen nan patiraj Katolik la epi ki te vin tounen pitit fi Babilòn yo, fo pwofèt Baal ak Astarté yo. Jeremi te reprezante pwofèt Jideyen an ki, nan menm pwen sa a sou liy pwofetik la, te reprimande fo sistèm adorasyon Jewoboram lan nan kòmansman wayòm nò a, konsa li te vin yon tip ki montre entwodiksyon yon fo sistèm adorasyon ki te yon imaj Katolik la nan fen istwa wayòm nò a. Pwofèt la te di Jewoboram, lè Jewoboram te ofri pou fòme yon alyans, ke li pa t dwe manje, ni bwè, ni retounen pa chemen li te vini an.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.
Epi wa a di nonm Bondye a: Vini lakay avè m, reprann fòs ou, e m ap ba ou yon rekonpans. Men nonm Bondye a di wa a: Menm si ou ta ban m mwatye nan kay ou, mwen pa pral antre avè ou; ni mwen pa pral manje pen ni bwè dlo nan kote sa a; paske se konsa Seyè a te bay mwen lòd pa pawòl li, li te di: Pa manje pen, pa bwè dlo, epi pa retounen pa menm chemen ou te vini an. 1 Wa 13:7–9.
The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.
Ekspresyon pwofèt Jideyen an ann amoni ak zèv fo pwofèt Baal ak Ashtawòt yo nan istwa Eli a. Natirèlman, istwa Millerit yo se tou istwa Eli a, paske Miller te Eli. Nan istwa Eli a, pwofèt Baal ak Ashtawòt yo te fè yon dans twonpri, ki te denonse kòm foli lè dife desann soti nan Bondye epi li boule ofrann Eli a nèt; konsa sa te sèvi kòm yon tip pou vide Sentespri a nan Rèl Minwi a nan istwa Millerit la. Konfwontasyon nan istwa sa a te reprezante konfwontasyon dezyèm Eli a, ki te Jan Batis la, pandan dans twonpri pitit fi Ewodyad la (Salome) t ap fèt. Ewodyad te tipifye pa Jezabèl, epi Jezabèl se yon senbòl Legliz Katolik la.
In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.
An 1844, legliz Pwotestan yo te vin Salome, pitit fi Ewodyad (Jezabèl). Nan dans twonpri a, Ewòd te pwomèt mwatye wayòm li a, e li te fè sa nan jou anivèsè nesans li, konsa li te prefigire dènye jou yo lè dis wa yo, ki Ahab tipifye yo (wa dis wayòm nò yo), dakò bay wayòm yo bay papote a (Jezabèl). Bay “mwatye wayòm ou” se yon senbòl yon konfederasyon, e pwofèt ki soti Jide a t ap fè Jerobowam konnen klèman li pa t ap janm fè alyans ak wa aposta a ni soutni sistèm adorasyon kontrefè li a.
That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.
Se sa tou sa Seyè a te di Jeremi tou, lè Li te di ke “asanbleman moun k ap pase nan rizib” la (Pwotestantis aposta a) ka retounen vin jwenn Jeremi, men Jeremi pa dwe janm retounen jwenn yo, ni retounen pa chemen li te vini an. Men, pwofèt Jideyen an te fè menm bagay sa a vre, paske li te twonpe pa yon fo pwofèt, yon pwofèt mantè, anvan li te retounen Jide—anvan li te fini travay yo te ba li a.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
Kounyeya a, te gen yon vye pwofèt ki t ap rete Betèl; epi pitit gason li yo vini, yo rakonte li tout zèv nonm Bondye a te fè jou sa a nan Betèl; pawòl li te pale ak wa a, yo rakonte papa yo sa tou. Epi papa yo di yo: Ki chemen li te pran? Paske pitit gason li yo te wè ki chemen nonm Bondye a, ki te soti Jida, te pran. Epi li di pitit gason li yo: Sele bourik la pou mwen. Se konsa yo sele bourik la pou li; epi li monte sou li, epi li ale dèyè nonm Bondye a, li jwenn li chita anba yon pye bwadchenn; epi li di li: Èske se ou menm nonm Bondye a ki te soti Jida? Epi li di: Se mwen menm. Lè sa a li di li: Vini lakay mwen, epi manje pen. Epi li di: Mwen pa ka tounen avè w, ni antre avè w; ni mwen p ap manje pen ni bwè dlo avè w nan kote sa a; paske pawòl Seyè a te di m konsa: Ou p ap manje pen ni bwè dlo la a, ni tounen ankò pa chemen ou te vini an. Li di li: Mwen menm tou, mwen se yon pwofèt menm jan ak ou; e yon zanj te pale avè m pa pawòl Seyè a, li di: Fè l tounen avè w lakay ou, pou l ka manje pen epi bwè dlo. Men li t ap bay li manti. Se konsa li tounen avè l, li manje pen lakay li, epi li bwè dlo. Epi, pandan yo te chita bò tab la, pawòl Seyè a vin sou pwofèt ki te fè l tounen an; epi li kriye bay nonm Bondye a ki te soti Jida a, li di: Men sa Seyè a di: Paske ou pa t obeyi bouch Seyè a, e ou pa t kenbe kòmandman Seyè a, Bondye ou la, te ba ou a, men ou tounen, ou manje pen epi ou bwè dlo nan kote Seyè a te di ou: Pa manje pen, pa bwè dlo; kadav ou p ap rive nan tonm zansèt ou yo.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Epi sa, apre li te fin manje pen, e apre li te fin bwè, li sele bourik la pou li, sètadi pou pwofèt li te fè retounen an. E lè li te ale, yon lyon kontre avè l sou chemen an, li touye l; kadav li te rete jete sou chemen an, bourik la te kanpe bò kote l, lyon an tou te kanpe bò kote kadav la. Epi gade, moun t ap pase, yo wè kadav la jete sou chemen an, ak lyon an kanpe bò kote kadav la; yo vini, yo rakonte sa nan vil kote vye pwofèt la te rete a. Lè pwofèt ki te fè l retounen sot sou chemen an tande sa, li di: Se nonm Bondye a, ki pa t obeyi pawòl Senyè a; se poutèt sa Senyè a lage l nan men lyon an, ki dechire l e ki touye l, dapre pawòl Senyè a te pale avè l la. E li pale ak pitit gason l yo, li di: Sele bourik la pou mwen. E yo sele l. E li ale, li jwenn kadav li jete sou chemen an, ak bourik la ak lyon an kanpe bò kote kadav la; lyon an pa t manje kadav la, ni li pa t dechire bourik la. E pwofèt la pran kadav nonm Bondye a, li mete l sou bourik la, li mennen l tounen; epi vye pwofèt la vini nan vil la, pou l kriye sou li epi pou l antere l. E li depoze kadav li nan pwòp tonm pa li; e yo plenn sou li, yo di: Ay, frè mwen! Epi sa rive, apre li te fin antere l, li pale ak pitit gason l yo, li di: Lè m mouri, antere m nan kavo kote nonm Bondye a antere a; mete zo mwen bò kote zo li yo: paske pawòl li te pwoklame pa pawòl Senyè a kont lotèl ki Betèl la, ak kont tout kay kote ki wo yo ki nan vil Samari yo, pral sètènman rive vre. 1 Wa 13:11–32.
We will continue this study in the next article.
N ap kontinye etid sa a nan pwochen atik la.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
“Lè pouvwa Bondye rann temwayaj sou sa ki verite a, verite sa a dwe rete pou tout tan kòm verite a. Yo pa dwe bay plas a okenn sipozisyon ki vini apre e ki kontrè ak limyè Bondye bay la. Moun pral leve ak entèpretasyon sou Ekriti yo ki, pou yo menm, se verite, men ki pa verite. Verite pou tan sa a, Bondye ban nou li kòm yon fondasyon pou lafwa nou. Se Li menm ki anseye nou sa ki verite. Youn pral leve, epi yon lòt ankò, avèk yon nouvo limyè ki kontredi limyè Bondye te bay anba manifestasyon Sentespri Li. Gen kèk toujou vivan ki te pase atravè eksperyans yo te fè nan etablisman verite sa a. Bondye, nan gras Li, te prezève lavi yo pou yo repete, epi repete jouk nan fen lavi yo, eksperyans yo te pase ladan l lan, menm jan ak Jan apot la te fè jouk nan dènye fen lavi li. E moun ki te pote drapo a epi ki tonbe nan lanmò yo dwe pale atravè repiblikasyon ekriti yo. Mwen resevwa enstriksyon ke se konsa vwa yo dwe tande. Yo dwe rann temwayaj yo sou sa ki konstitye verite pou tan sa a.”
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.
“Nou pa dwe resevwa pawòl moun ki vini ak yon mesaj ki kontredi pwen espesyal lafwa nou yo. Yo rasanble yon gwo kantite Ekriti, epi yo anpile yo kòm prèv toutotou teyori yo ap soutni yo. Sa fèt ankò e ankò pandan senkant dènye ane yo. Ebyen, byenke Ekriti yo se pawòl Bondye, e yo dwe resevwa respè, aplikasyon yo, si aplikasyon sa a deplase yon sèl poto nan fondasyon Bondye te soutni pandan senkant ane sa yo, se yon gwo erè. Moun ki fè yon aplikasyon konsa pa konnen demonstrasyon mèvèye Sentespri a ki te bay puisans ak fòs a mesaj tan pase yo ki te vin jwenn pèp Bondye a.”
“Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.
“Prèv ansyen G yo pa fyab. Si yo ta aksepte yo, yo t ap detwi lafwa pèp Bondye a nan verite ki fè nou sa nou ye a.
“We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]
“Nou dwe pran yon pozisyon fèm sou sijè sa a; paske pwen li ap chèche pwouve pa mwayen Ekriti yo pa solid. Yo pa pwouve ke eksperyans pase pèp Bondye a te yon erè. Nou te gen verite a; zanj Bondye yo te dirije nou. Se anba kondwit Sentespri a yo te bay prezantasyon kesyon sanktyè a. Se sajès pou tout moun rete an silans konsènan aspè lafwa nou yo kote yo pa t gen okenn patisipasyon. Bondye pa janm kontredi tèt Li. Yo mal aplike prèv ki soti nan Ekriti yo lè yo fòse yo rann temwayaj sou sa ki pa vre. Yon moun ankò, epi yon lòt ankò, ap leve epi ap pote sa yo pretann se yon gran limyè, epi yo ap fè deklarasyon pa yo. Men nou rete sou ansyen bòn yo. [1 Jan 1:1–10 quoted.]”
“I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.
“Yo ban m enstriksyon pou m di ke nou ka itilize pawòl sa yo kòm pawòl ki apwopriye pou tan sa a, paske lè a rive kote peche dwe rele pa vrè non li. Nou jwenn antrav nan travay nou akòz moun ki pa konvèti, k ap chèche pwòp glwa pa yo. Yo vle pou yo konsidere yo kòm inisyatè nouvo teyori, teyori yo prezante pandan y ap pretann se verite. Men si teyori sa yo resevwa, yo pral mennen nan yon demanti verite ke pandan senkant dènye ane yo Bondye te bay pèp Li a, pandan Li t ap konfime l pa demonstrasyon Sentespri a.” Selected Messages, liv 1, 161.